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Who will stand for the children if their own parents won’t?

It is a shame that there is need for a video like the one above, but there is. Doctors are telling parents to put their gender-confused children on puberty blockers and cross-sex hormone therapies which eventually render them infertile for life. Some are even recommending the surgical removal of functioning reproductive organs. All of these harmful therapies are in the service of a destructive, untested transgender ideology.

Who will stand for the children if the parents won’t?

Parents, don’t be taken-in by the erroneous, totalizing claims of transgender ideologues. Protect your child from destructive “therapies” that are irreversible and that cause permanent bodily damage. If you don’t stand, it is very unlikely that anyone else in the medical community will.

The Daily Signal has a transcript of the video above at the following link: “I’m a Pediatrician. Here’s What I Did When a Little Boy Patient Said He Was a Girl.”

The Lesser of Two Evils Does Not Vindicate Evil

Sohrab Ahmari has written a penetrating op-ed for The New York Times titled, “Supporting Roy Moore Is a Devil’s Bargain.” I agree with just about everything in this piece, but I want to highlight one part of it that evangelicals would do well to pay attention to.

Ahmari points out that many evangelical voters felt that the binary choice of the 2016 election meant that voting for a morally compromised candidate was necessary in order to preserve the Supreme Court and to advance the social conservative cause. And then Ahmari highlights this defense from evangelical Trump supporters:

Well, respond the Trumpian conservatives, our vote is just the opener. We will call our leaders’ moves as we see them — the good and the bad.

Except they don’t. They might take issue with this or that White House policy. But they rarely if ever call out the president’s moral degradations. And such criticism is the only kind that truly irritates Mr. Trump.

This point needs to be underlined. I understand why some evangelicals felt they had no choice but to support a compromised candidate because of the binary nature of the general election. I disagree with that calculation for reasons that I made well-known throughout 2015-2016. I still disagree with it. Having said that, I understand and am sympathetic with those who felt constrained by the poor alternatives before them. I disagree with the decision, but I get it. I really do.

But the choice to support a candidate that one knows is morally compromised also brings with it an obligation to be morally consistent. You still have to call balls and strikes with your morally compromised candidate. The lesser-of-two-evils approach to voting is not a vindication of the “lesser” evil. The so-called “lesser” evil is after all still evil. And evil doesn’t become good simply because someone else’s evil is perceived to be greater.

And that means that you cannot pretend that a politician’s obvious moral degradations are irrelevant. Nor can you turn a blind eye and pretend that they don’t exist. In short, you have to recognize evil as evil and cannot treat it as something else. “Woe to those who call evil good, and good evil; Who substitute darkness for light and light for darkness; Who substitute bitter for sweet, and sweet for bitter!” (Isaiah 5:20).

Nor does the lesser-of-two-evils approach to voting relieve the Christian of his obligation to speak and bear witness to truth. Why? Because such a Christian now has the burden of proof that his principles are not beholden to earthly partisan interests but to the eternal and unchanging word of God.

That means that when the president says or does something morally bankrupt, it is wrong for his supporters to pretend that he didn’t. It also means that when a party fields a morally compromised candidate, it is wrong for Christians in that party to turn a blind eye to the moral degradation in their midst.

The sins of another do not justify your own. Likewise, to call out the sins of the other political party while ignoring those in your own is rank hypocrisy. “You shall not show partiality in judgment; you shall hear the small and the great alike. You shall not fear man, for the judgment is God’s” (Deut. 1:17).

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Recommended: “How to Live Under an Unqualified President” by John Piper

Steve Scalise returns to the House of Representatives for the first time since being gunned down

On June 14, Rep. Steve Scalise of Louisiana was gunned downed during a practice for a charity baseball game. Scalise’s security detail was able to take down the shooter and thereby to save the lives of many other congressmen.

Scalise nearly died as a result of his wounds, and his life hung in the balance through many subsequent surgeries. Today he returned to the House of Representatives for the first time since the shooting. He delivered an emotional speech that is worth your time to watch from start to finish. See above.

Albert Mohler comments on North Korea and Just War

On Friday’s episode of “The Briefing,” Albert Mohler offered comments on Just War theory and how it applies to the President’s authority to wage war against North Korea. Mohler argues,

The comments made by Dr. Robert Jeffress have engendered a lot of conversation. But without just looking at those comments let’s look at the larger questions and how Christians have fought through these issues consistent with Scripture throughout the centuries. In the first place we need to understand that the Bible is clear about the role of government. In Romans chapter 13, government, as established by God, is one of God’s gift to humanity in order to establish order in uphold justice and righteousness. is given what is described as the power of the sword. Inspired by the Holy Spirit the apostle Paul makes clear in Romans chapter 13 that the state, the government,

“does not hold the sword in vain.”

It has a purpose. It has a legitimate purpose. And among those purposes is the establishment and maintenance of justice and righteousness and the protection of human life. The most important responsibility of any government is the protection of the lives of its own citizens.

So the Scripture, not only in Romans 13, but in other passages — as we think of this in terms of biblical theology — makes clear that God has established government and given government rightful authority; not authority that’s a blank check, but a rightful, legitimate authority that must be exercised in accordance with right principles of justice and righteousness. When the pastor said that,

“God has given President Trump the authority to take out Kim Jong-Un,”

at this point what we need to consider is that indeed God has invested government with authority, the power of the sword is part of that authority, but it’s not an authority that comes with a blank check, it comes in a moral context…

With heavy hearts thoughtful and biblical Christians recognize that military action is sometimes absolutely called for, but it’s never called for for Christians to be bellicose, that is in any way to celebrate war. These are clearly very dangerous times and it calls forth the most careful Christian thinking. We can hope and pray that some years hence we’ll look back and just have to be reminded of the fact that this kind of moment had existed between United States and North Korea. We can hope that it comes down to that, rather than the alternative, which is almost too horrible to contemplate.

Read the rest or download audio here.

I pray to be a “mystic patriot”; I hope you do too.

I’m sick this Independence Day—which means I spent a good bit of time in bed reading yesterday. Among other things, I read G. K. Chesterton’s reflections on what it means to be a Christian patriot. If you have never read it, I encourage you to read Chesterton’s “The Flag of the World” in his classic work Orthodoxy.

Chesterton contends that love of one’s homeland is not like house-hunting—an experience in which you weigh the pros and cons of a place and choose accordingly.

A man belongs to this world before he begins to ask if it is nice to belong to it. He has fought for the flag, and often won heroic victories for the flag long before he has ever enlisted. To put shortly what seems the essential matter, he has a loyalty long before he has any admiration.

We do not choose our homeland. It is something that we are born into. Thus our acceptance of our home is not like a house that we can leave when we tire of it. It is like the love we have for our family:

It is the fortress of our family, with the flag flying on the turret, and the more miserable it is the less we should leave it. The point is not that this world is too sad to love or too glad not to love; the point is that when you do love a thing, its gladness is a reason for loving it, and its sadness a reason for loving it more.

Love for family is not based on what is deserved. It is a loyalty that precedes any prior condition. Because love of country is not based on pros and cons—because it is unconditional love—true patriotism means that we must seek the nation’s good and flourishing no matter its condition. This love therefore becomes transformative.

True patriotism motivates reform and improvement because it is realistic about the nation’s shortcomings. A man may love his mother unconditionally, but that love does not mean that he is indifferent to her if she is a drunk. His love moves him to seek her welfare and improvement. His love does not simply affirm her sad condition. In the same way, the patriot loves his home not because she is perfect. He knows that she isn’t. The patriot’s love moves him to work for her welfare and improvement.

If Christian patriots love America as mothers love children, arbitrarily, because it is theirs, America may yet become fairer than Florence. Why? Because that kind of love seeks the nation’s perfection. In Chesterton’s words:

People first paid honour to a spot and afterwards gained glory for it. Men did not love Rome because she was great. She was great because they had loved her.

This kind of patriotism does not close its eyes to the sins that bedevil the nation. One cannot excuse evil simply because it is being committed by the nation that we love and are loyal to. Chesterton says that it is evil to “defend the indefensible.” Such is the anti-patriot, and “he will not wash the world, but whitewash the world.”

The real challenge for the patriot is the same challenge that the Christian faces in his relationship to the world writ large:

One must somehow find a way of loving the world without trusting it; somehow one must love the world without being worldly.

This analogy is instructive, and it reveals an irony that may lead us toward the best kind of patriotism. After all, the Bible tells us that God loves the world while telling us not to.

“For God so loved the world, that He gave His only begotten Son, that whoever believes in Him should not perish, but have eternal life” (John 3:16).

“Do not love the world, nor the things in the world. If anyone loves the world, the love of the Father is not in him” (1 John 2:15).

How can these two expressions be reconciled? They reveal a love for the world that is good and a love for the world that is bad. The evil love is the kind that loves the world for its vices. The good love is that kind that seeks the world’s welfare and transformation.

Likewise, the good love of the world produces the best kind of patriotism—a love for the nation that works for its good and welfare. It’s a love that seeks the nation’s good and transformation even when the nation is wayward—in fact, precisely because she is wayward.

I think patriotism for the Christian will become more difficult in the days ahead. Our nation is wayward in so many ways. In many ways it is becoming more hostile to Christians. For that reason, our calling will be to love a nation that may very well not love us back. Our children may be called to love a nation that makes itself an enemy to the true faith. Nevertheless, the call to love the nation and not its vices endures for us and our children.

This is what Chesterton calls the “mystic patriotism”—the love for nation that is undeserved. It requires a love that is supernatural. Who is adequate for these things?

“Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God, who also made us adequate as servants of a new covenant, not of the letter, but of the Spirit; for the letter kills, but the Spirit gives life” (2 Cor. 3:5-6).

This is the love that has been shed abroad in the hearts of God’s people, and we have been called for such a time as this.

Why should the state foreclose the possibility of a second opinion for Charlie Gard?

I had not planned on writing about the tragic case of the infant Charlie Gard. But I just completed a Twitter convo with Alistair Roberts about it that has changed my mind. If you are unfamiliar with Charlie Gard, here is the gist of his story:

For ten months, Charlie has been living in the intensive-care unit at Great Ormond Street Hospital in London. In March, his doctors decided that there was nothing more they could do for him, and they recommended that his parents, Connie Yates and Chris Gard, withdraw his ventilator. They refused, on the grounds that an untried experimental treatment was available in the United States. The hospital, in accordance with British law, applied to the courts to forestall further treatment. In April, the High Court found for the doctors and against the parents. In May, the Court of Appeal upheld the initial decision. In early June, the Supreme Court agreed. And this week, the European Court of Human Rights — the last court of jurisdiction — refused to intervene. Charlie’s parents have raised enough money from private donations to fund the experimental treatment, but the court decision prohibits his removal to the U.S. Whenever they see fit to do so, the doctors at Great Ormond Street Hospital can now remove Charlie’s life support.

The bottom line is this. Charlie Gard’s parents wish to try an experimental treatment in the United States. It is perhaps a slim hope, but it is one nonetheless. Charlie’s doctors wish to remove his ventilator which will undoubtedly lead to his death. The courts have sided with the doctors. But in this case they are not only allowing the doctors to remove the ventilator, but they are also preventing the parents from pursuing a second opinion in the United States. And according to a video message released today (see above), they are not even allowing Charlie to go home for palliative care.

What are we to think about this? In his book Evangelical Ethics, John Jefferson Davis writes:

In certain cases of the newborn with disabilities, no known medical intervention can reverse a genuinely hopeless prognosis… Such cases are, however, quite infrequent, and should not be used as a rationalization for the deliberate neglect and abandonment of children with disabilities whose lives could be saved by available medical interventions (p. 177).

It seems to me that the last phrase of that last sentence is the relevant one to Charlie Gard’s case. There is an available treatment that his parents wish to pursue. Even if Charlie’s doctors are convinced that he cannot be helped, why would they foreclose the possibility of a second opinion in the United States? Moreover, why would the state prevent the parents from pursuing this option? I agree with Davis:

The proper practice of medicine should be guided by a life-affirming ethic in all cases… There is indeed a time to die, just as there is a time to be born (Eccl. 3:2), and modern medicine must acknowledge its own limitations. But the basic thrust of medicine should always be to choose life (Deut. 30:19), because all human life is sacred to God who made it (p. 177).

In Charlie Gard’s case, I am having difficulty seeing how a “life-affirming ethic” would foreclose the possibility of a second opinion against the parents’ wishes. Moreover, per the video above, the doctors are now denying the parents the opportunity to take Charlie home for palliative care. This is a difficult case, but not so difficult that the state should weigh-in with this kind of draconian limitation. Again, Davis writes:

The proper practice of medicine should be guided by a life-affirming ethic in all cases, even when the physician can only provide care and comfort to a patient–young or old–who is already in an irreversible process of dying. A medical practice informed by the spirit of Christ and love the neighbor will see as a primary end, to cure whenever possible, and always to provide care and comfort to all patients, both in their living and in their dying (p. 177).

There are certain boundaries that the state (and the doctors in this case) must not cross, but they seem to have gone far beyond them in the case of Charlie Gard. If the doctors have indeed concluded that there is nothing else to be done for Charlie, then why deny the final comforts his parents wish to offer him at home? If palliative care is indeed what they want, then why can’t Charlie go home?

I think McEnroe is taking heat for no good reason

Earlier this evening, I saw John McEnroe’s interview with CBS News anchors who grilled him about some remarks he made about Serena Williams (see above). McEnroe said in an interview with NPR on Sunday that he believed that Serena Williams would be ranked about 700th in the world if she were playing on the men’s circuit. The anchors suggest that McEnroe is denigrating Serena Willams’s success, that he owes her an apology, and that he made the remark in order to increase his book sales.

McEnroe refuses to apologize, and I think he was right to do so. If you look at the NPR interview, it is clear that McEnroe was not denigrating Serena Williams. He was asked a pointed question, and he gave an honest answer. Read it for yourself:

Garcia-Navarro: We’re talking about male players but there is of course wonderful female players. Let’s talk about Serena Williams. You say she is the best female player in the world in the book.

McEnroe: Best female player ever — no question.

Garcia-Navarro: Some wouldn’t qualify it, some would say she’s the best player in the world. Why qualify it?

McEnroe: Oh! Uh, she’s not, you mean, the best player in the world, period?

Garcia-Navarro: Yeah, the best tennis player in the world. You know, why say female player?

McEnroe: Well because if she was in, if she played the men’s circuit she’d be like 700 in the world.

Garcia-Navarro: You think so?

McEnroe: Yeah. That doesn’t mean I don’t think Serena is an incredible player. I do, but the reality of what would happen would be I think something that perhaps it’d be a little higher, perhaps it’d be a little lower. And on a given day, Serena could beat some players. I believe because she’s so incredibly strong mentally that she could overcome some situations where players would choke ’cause she’s been in it so many times, so many situations at Wimbledon, The U.S. Open, etc. But if she had to just play the circuit — the men’s circuit — that would be an entirely different story.

McEnroe did not denigrate Serena Williams. On the contrary, he called her the greatest female tennis player of all time. McEnroe did not bring the issue up to increase book sales. On the contrary, the NPR reporter raised the question. McEnroe merely answered the questions by stating the obvious. 

It is a fact that men generally have greater muscle mass, denser bone structure, and taller frames than women. That means that male athletes are generally bigger and faster and stronger than their female counterparts. Is McEnroe really supposed to apologize for saying something that everyone already knows to be true? I hope not.

This little episode reveals just how much our culture’s understanding of male and female has shifted. Because of transgenderism or as in this case feminism, people are increasingly willing (and even expected) to overlook the biological realities that distinguish men and women. The result of this drift is that what used to be considered common sense is now considered insensitive. That is what caught McEnroe by surprise. But it doesn’t make what he said any less true. It just reveals a cultural drift toward the absurd.

The Christian baker who refused to bake the gay wedding cake is happy to serve gay customers

Colorado is attempting to force Jack Phillips, a Christian baker, to use his artistic gifts to create a cake for a gay wedding celebration. Phillips says that creating such a cake would violate his religious beliefs. And he is not singling out gay weddings. He has also declined to make Halloween cakes and cakes with risqué messages for bachelor parties. He refused them because those messages also violate his religious beliefs.

The Supreme Court will decide whether the government can force him to violate his deeply held religious beliefs when it comes to gay marriage. What will they decide? That remains to be seen. Until they do, however, it is important to keep in mind what this case is and is not about. Unfortunately, a lot of media coverage actually obscures the facts of the case. For example, The New York Times report today says this:

The case will be a major test of a clash between laws that ban businesses open to the public from discriminating based on sexual orientation and claims of religious freedom. Around the nation, businesses like bakeries, florists and photography studios have said, so far with little success, that forcing them to serve gay couples violates their constitutional rights.

This paragraph is actually incorrect. This particular baker is not discriminating against anyone because of their sexual orientation. He is not refusing service to gay couples because they are gay. In fact, he serves gay customers all the time. He is perfectly happy and willing to serve gay customers in his shop.

Likewise, USA Today and Religion News Service have an article headlined, “Supreme Court will hear religious liberty challenge to gay weddings.” This one really distorts the nature of the case. Phillips is not challenging the legality of gay weddings. He’s challenging Colorado’s attempt to force him into participating in one. [UPDATE: RNS corrected the headline after I tweeted about it.]

And that is the real issue. Phillips does not think the state has the right to coerce him to create art that contradicts his faith. Creating a cake for the purposes of celebrating a same-sex wedding would violate his faith. And that is what he is objecting to.

You will read press reports and hear news stories claiming that he wishes to discriminate on the basis of sexual orientation. That is just simply not true.

How will this case ultimately be decided? The decision is likely to come down to Justice Anthony Kennedy, the man who was the deciding vote in both Obergefell and Windsor. David French explains the religious liberty peril before us:

If Justice Kennedy views this case primarily through the LGBT lens, then the First Amendment may well lose. Kennedy is obviously proud of his long line of LGBT-friendly precedents, and that pride has even led him to a relatively rare First Amendment misstep, so it will be critical to explain to him (and the other justices, of course) that this isn’t a case about “discrimination” but rather about forced speech. Framing matters, and the other side will wrongly frame the case as raising the specter of Jim Crow. The right framing is found in the First Amendment.

This case will likely be a watershed for how religious liberty claims are treated in the future. If the court gets this right, it will have gone a long way to upholding our first freedom in the Bill of Rights. If the court gets this wrong, it will have gone a long way to undermine it.

Os Guinness: “President Trump is God’s wrecking ball”

Collin Hansen recently interviewed Os Guinness for the Beeson Divinity School podcast and asked Guinness about evangelicals and the 2016 presidential election. You can listen below at 2:07 or read my transcription below the audio.


Collin Hansen:
One of the opportunities we have essentially to take stock of ourselves as evangelicals often comes in the aftermath of presidential elections… What would you say that you learned perhaps about yourself or about evangelicals in the aftermath of the presidential election?

Os Guinness: I’m not sure I learned too much about myself in the election. Evangelicals though, they were roundly attacked for say the 81% who voted in Donald Trump (I thought unfairly). I think a lot of misunderstanding surrounding the president as I understood it (the evangelicals I know), it wasn’t that they voted for Trump, ’cause they knew that he was an extraordinary character who’s got some obvious flaws. But it was more that they voted against not just Hillary but all the henchmen and women she would have brought in with her because culturally speaking, if that particular party had got in apart from the grace of the Lord in revival, the culture and it’s trends in America might have been irreversible. So it was a vote against that rather than for Trump. The way I put it is I think President Trump is God’s wrecking ball stopping America in its tracks [from] the direction it’s going and giving the country a chance to rethink. Now we’re not putting our hope in the president or in politics, but you have a window to regroup, to rethink. The church profoundly needs reformation in all sorts of areas. So there’s a breathing space.

You can listen to the rest of the interview above, or visit the podcast page here.

“The Gospel according to Glennon”: What gospel?

Elle magazine has published a long-form essay on famous mommy-blogger Glennon Doyle Melton. Until Melton divorced her husband and came out as a lesbian last year, I really didn’t even know who she was. Even so, she has been a popular blogger and writer for a number of years, especially among women. Her openness about her imperfect life has endeared her to millions of readers, many of whom are Christians. Anyway, the Elle feature tells her story, which I won’t rehearse here. I encourage you to read the piece for the full account. Nevertheless, I would offer a handful of reflections on the essay:

1. I have never been a reader of Melton, so I am coming at this as someone with very little knowledge of her. Still, it is striking that for someone who was billed as a “Christian” writer, there is nothing about her in this article that would suggest that she held to the Christian gospel. Maybe she did at some point. But it is absent even in the part that narrates her “conversion.” Perhaps readers more familiar with her work can weigh-in on this, but I still thought that was a conspicuous absence.

2. Even before her coming-out, this article says that her fellow travelers were the likes of Rob Bell and other pop-spirituality/self-help gurus. It also says that she has been a member of the United Church of Christ–a “church” that sanctifies sexually immoral relationships. Were these items red flags to Christian readers before her coming-out? It seems like they should have been.

3. The author of the article emphasizes that Melton’s authenticity and openness about her imperfect “messy” life is what made her so popular–even among non-Christians. It seems that there is a lesson in this. An air of “authenticity” and “messiness” is no substitute for authentic Christian faithfulness. We would all do well to learn how to tell the difference. 

4. The story of Melton’s coming-out was particularly sad–and perhaps even a little bit dishonest. Melton did not merely come out as a lesbian. She divorced her husband to pursue a relationship with a woman that she had fallen in love with. Her husband’s description of his experience is worth considering in his own words:

As for Craig, he remembers receiving an urgent text message from Glennon one afternoon, saying she had something very serious to discuss. “It sounded like 911, like Code Red,” he tells me over the phone. “I rushed home. On the way, I was thinking, Either she has cancer, or she’s gay.” (Obviously Craig isn’t as clueless as he’s sometimes portrayed to be.)

When he found out it wasn’t cancer, “I hit the floor bawling,” he says. “I was just so happy she wasn’t going to die.” Then came a wave of “sadness, confusion, and anger,” he says. “I thought we had been doing things the right way. Both of us had been working on ourselves. We’d entered a phase that was supposed to be a new life for us. It was a shock. It felt like the end of the world.”

But eventually, Craig says, he felt he had no choice but to accept his new reality. Glennon and Abby are, after all, “two women following their hearts,” he says, slipping into Glennon-speak. “Isn’t that what life is all about? Finding true love? If Glennon is happy, and Abby is happy, and the kids are thriving, what’s wrong with that?” Now he shares joint custody of the children with Melton, and he recently accepted a new job in technology sales.

There’s no question that both spouses played a part in the dissolution of the marriage. But still, it is striking that Craig is unable to lament the end of his marriage. He is obviously grieved over the loss, but he does not even hint that anything wrong has happened. Because his wife fell in love with a woman, she is to be celebrated for divorcing him. But would people be celebrating the divorce in the same way if she had left him for another man? Probably not. Why? Because “coming-out” and embracing gay identity is seen as sacrosanct in our culture–even more holy than the covenant of marriage. Even more important than maintaining one’s wedding vows.

The result is that the divorce gets whitewashed. Its impact on the husband and children is almost completely a non-factor in the story. The central factor is Melton’s personal happiness and self-fulfillment. And that is why so many of her readers feel empowered to pursue divorce instead of sticking it out through tough times in their own marriages. Here is a telling comment from a marriage counselor interviewed for the article:

“She puts a knot in my stomach,” says couples therapist Michele Weiner-Davis, whose latest book is called Healing From Infidelity. “I can’t count how many times I hear women quoting her when they come into my office. On the positive side, she wants to empower women. But the fact is, most people don’t do divorce all that well, especially when children are involved. She’s strengthening their conviction that they need to get away from their husbands, instead of learning to work through challenging issues. Sometimes you have to be a warrior to stay.”

5. If this article is accurate, what is left of Melton’s “Christian” faith cannot be reasonably described as authentically Christian. The article says,

She’s equally enthused about her new role as a pillar of the progressive opposition movement. Since leaving Craig for Wambach—who stumped for Hillary Clinton in 2016 and has been an advocate for women’s equality and LGBTQ causes—Melton has recast herself as a leader of the Christian resistance to Trump. “It’s one of the best parts of our relationship,” Melton says. “We wake up in the morning, and we literally say to each other: ‘Coffee and revolution.’?”

To that end, Melton has stopped blogging about floor crap and started blogging about Black Lives Matter and the need for intersectionality. These days, when she reminds her followers that they “can do hard things,” she’s not talking about scraping Play-Doh off the rug but about helping children in Aleppo—or calling your congressperson. “I realized I didn’t just want to parent children in my own little home, but to mother the whole world,” Melton says. “What’s the point of gaining influence if you’re not going to use it?”

Mother to the world? Wow. But what is she bequeathing to her “children”? It’s not the faith once for all delivered to the saints, but sadly something else altogether.

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